Everyday Is Not Ours Quotes

We are addicted to our thoughts. We cannot change anything if we cannot change our thinking.

So that's how we live our lives. No matter how deep and fatal the loss, no matter how important the thing that's stolen from us--that's snatched right out of our hands--even if we are left completely changed, with only the outer layer of skin from before, we continue to play out our lives this way, in silence. We draw ever nearer to the end of our allotted span of time, bidding it farewell as it trails off behind. Repeating, often adroitly, the endless deeds of the everyday. Leaving behind a feeling of immeasurable emptiness.

Most things are forgotten over time. Even the war itself, the life-and-death struggle people went through is now like something from the distant past. We’re so caught up in our everyday lives that events of the past are no longer in orbit around our minds. There are just too many things we have to think about everyday, too many new things we have to learn. But still, no matter how much time passes, no matter what takes place in the interim, there are some things we can never assign to oblivion, memories we can never rub away. They remain with us forever, like a touchstone.

The strategic adversary is fascism... the fascism in us all, in our heads and in our everyday behavior, the fascism that causes us to love power, to desire the very thing that dominates and exploits us.

The most significant gifts are the ones most easily overlooked. Small, everyday blessings: woods, health, music, laughter, memories, books, family, friends, second chances, warm fireplaces, and all the footprints scattered throughout our days.

Everyday is a bank account, and time is our currency. No one is rich, no one is poor, we've got 24 hours each.

If our love is only a will to possess, it is not love.

We need people in our lives with whom we can be as open as possible. To have real conversations with people may seem like such a simple, obvious suggestion, but it involves courage and risk.

Perhaps the most "spiritual" thing any of us can do is simply to look through our own eyes, see with eyes of wholeness, and act with integrity and kindness.

You have to take risks, he said. We will only understand the miracle of life fully when we allow the unexpected to happen. Every day, God gives us the sun--and also one moment in which we have the ability to change everything that makes us unhappy. Every day, we try to pretend that we haven't perceived that moment, that it doesn't exist--that today is the same as yesterday and will be the same as tomorrow. But if people really pay attention to their everyday lives, they will discover that magic moment. It may arrive in the instant when we are doing something mundane, like putting our front-door key in the lock; it may lie hidden in the quiet that follows the lunch hour or in the thousand and one things that all seem the same to us. But that moment exists--a moment when all the power of the stars becomes a part of us and enables us to perform miracles.

As the years pass, I am coming more and more to understand that it is the common, everyday blessings of our common everyday lives for which we should be particularly grateful. They are the things that fill our lives with comfort and our hearts with gladness -- just the pure air to breathe and the strength to breath it; just warmth and shelter and home folks; just plain food that gives us strength; the bright sunshine on a cold day; and a cool breeze when the day is warm.

Life is choice. All day, everyday. Who we talk to, where we sit, what we say, how we say it. And our lives become defined by our choices. It's as simple and as complex as that. And as powerful. so when I'm observing that's what I'm watching for. The choices people make

Our bodies need regular washing because we get dirty everyday. But so do our hearts! Because each day, people hurt us, offend us, forget us, snub us, step on us, reject us. But if we choose to forgive everyone everyday, we cleanse our hearts! We wake up the next morning refreshed and pure and lovely!

Rejoicing in ordinary things is not sentimental or trite. It actually takes guts. Each time we drop our complaints and allow everyday good fortune to inspire us, we enter the warrior's world.

Until we have met the monsters in ourselves, we keep trying to slay them in the outer world. And we find that we cannot. For all darkness in the world stems from darkness in the heart. And it is there that we must do our work.

look at other people and ask yourself if you are really seeing them or just your thoughts about them.... Without knowing it, we are coloring everything, putting our spin on it all.

It is a good idea sometimes to think of the importance and dignity of our every-day duties. It keeps them from being so tiresome; besides, others are apt take us at our own valuation.

A real love letter is made of insight, understanding, and compassion. Otherwise it's not a love letter. A true love letter can produce a transformation in the other person, and therefore in the world. But before it produces a transformation in the other person, it has to produce a transformation within us. Some letters may take the whole of our lifetime to write.

We’re so caught up in our everyday lives that events of the past, like ancient stars that have burned out, are no longer in orbit around our minds. There are just too many things we have to think about every day, too many new things we have to learn. New styles, new information, new technology, new terminology … But still, no matter how much time passes, no matter what takes place in the interim, there are some things we can never assign to oblivion, memories we can never rub away. They remain with us forever, like a touchstone.

The longer I live, the more I realize the impact of attitude on life. Attitude, to me, is more important than facts. It is more important than the past, the education, the money, than circumstances, than failure, than successes, than what other people think or say or do. It is more important than appearance, giftedness or skill. It will make or break a company... a church... a home. The remarkable thing is we have a choice everyday regarding the attitude we will embrace for that day. We cannot change our past... we cannot change the fact that people will act in a certain way. We cannot change the inevitable. The only thing we can do is play on the one string we have, and that is our attitude. I am convinced that life is 10% what happens to me and 90% of how I react to it. And so it is with you... we are in charge of our attitudes.

Your brain gets too comfortable in your everyday surroundings. You need to make it uncomfortable. You need to spend some time in another land, among people that do things differently than you. Travel makes the world look new, and when the world looks new, our brains work harder.

Good design is actually a lot harder to notice than poor design, in part because good designs fit our needs so well that the design is invisible,

I have always, essentially, been waiting. Waiting to become something else, waiting to be that person I always thought I was on the verge of becoming, waiting for that life I thought I would have. In my head, I was always one step away. In high school, I was biding my time until I could become the college version of myself, the one my mind could see so clearly. In college, the post-college “adult” person was always looming in front of me, smarter, stronger, more organized. Then the married person, then the person I’d become when we have kids. For twenty years, literally, I have waited to become the thin version of myself, because that’s when life will really begin. And through all that waiting, here I am. My life is passing, day by day, and I am waiting for it to start. I am waiting for that time, that person, that event when my life will finally begin. I love movies about “The Big Moment” – the game or the performance or the wedding day or the record deal, the stories that split time with that key event, and everything is reframed, before it and after it, because it has changed everything. I have always wanted this movie-worthy event, something that will change everything and grab me out of this waiting game into the whirlwind in front of me. I cry and cry at these movies, because I am still waiting for my own big moment. I had visions of life as an adventure, a thing to be celebrated and experienced, but all I was doing was going to work and coming home, and that wasn’t what it looked like in the movies. John Lennon once said, “Life is what happens when you’re busy making other plans.” For me, life is what was happening while I was busy waiting for my big moment. I was ready for it and believed that the rest of my life would fade into the background, and that my big moment would carry me through life like a lifeboat. The Big Moment, unfortunately, is an urban myth. Some people have them, in a sense, when they win the Heisman or become the next American Idol. But even that football player or that singer is living a life made up of more than that one moment. Life is a collection of a million, billion moments, tiny little moments and choices, like a handful of luminous, glowing pearl. It takes so much time, and so much work, and those beads and moments are so small, and so much less fabulous and dramatic than the movies. But this is what I’m finding, in glimpses and flashes: this is it. This is it, in the best possible way. That thing I’m waiting for, that adventure, that move-score-worthy experience unfolding gracefully. This is it. Normal, daily life ticking by on our streets and sidewalks, in our houses and apartments, in our beds and at our dinner tables, in our dreams and prayers and fights and secrets – this pedestrian life is the most precious thing any of use will ever experience.

So that’s how we live our lives. No matter how deep and fatal the loss, no matter how important the thing that's stolen from us - that's snatched right out of our hands - even if we are left completely changed, with only the outer layer of skin from before, we continue to play out our lives this way, in silence. We draw ever nearer to the end of our allotted span of time, bidding it farewell as it trails off behind. Repeating, often adroitly, the endless deeds of the everyday. Leaving behind a feeling of insurmountable emptiness... Maybe, in some distant place, everything is already, quietly, lost. Or at least there exists a silent place where everything can disappear, melting together in a single, overlapping figure. And as we live our lives we discover - drawing toward us the thin threads attached to each - what has been lost. I closed my eyes and tried to bring to mind as many beautiful lost things as I could. Drawing them closer, holding on to them. Knowing all the while that their lives are fleeting.

The sun is an arrogant thing, always leaving the world behind when it tires of us. The moon is a loyal companion. It never leaves. It's always there, watching, steadfast, knowing us in our light and dark moments, changing forever just as we do. Everyday it's a different version of itself. Sometimes weak and wan, sometimes strong and full of light. The moon understands what it means to be human. Uncertain. Alone. Cratered by imperfections.

We're all blessed and we're all blighted, Chief Inspector," said Finney. "Everyday each of us does our sums. The question is, what do we count?

When we are in a foreign country we live with a fervor rooting from knowing that our days there are numbered, yet if the number of days in lives is numbered, are we not to live our everyday lives with that same zeal?

When we create an environment that ensures a space where our dreams can burgeon, happiness can let us see the wonders in everyday moments and value the intricate tapestry of life. (“When is Happiness?”)

About once or twice every month I engage in public debates with those whose pressing need it is to woo and to win the approval of supernatural beings. Very often, when I give my view that there is no supernatural dimension, and certainly not one that is only or especially available to the faithful, and that the natural world is wonderful enough—and even miraculous enough if you insist—I attract pitying looks and anxious questions. How, in that case, I am asked, do I find meaning and purpose in life? How does a mere and gross materialist, with no expectation of a life to come, decide what, if anything, is worth caring about? Depending on my mood, I sometimes but not always refrain from pointing out what a breathtakingly insulting and patronizing question this is. (It is on a par with the equally subtle inquiry: Since you don't believe in our god, what stops you from stealing and lying and raping and killing to your heart's content?) Just as the answer to the latter question is: self-respect and the desire for the respect of others—while in the meantime it is precisely those who think they have divine permission who are truly capable of any atrocity—so the answer to the first question falls into two parts. A life that partakes even a little of friendship, love, irony, humor, parenthood, literature, and music, and the chance to take part in battles for the liberation of others cannot be called 'meaningless' except if the person living it is also an existentialist and elects to call it so. It could be that all existence is a pointless joke, but it is not in fact possible to live one's everyday life as if this were so. Whereas if one sought to define meaninglessness and futility, the idea that a human life should be expended in the guilty, fearful, self-obsessed propitiation of supernatural nonentities… but there, there. Enough.

Truth is a deep kindness that teaches us to be content in our everyday life and share with the people the same happiness.

It’s in our nature to want to watch our human frailties played out on a huge, epic canvas. Ancient societies had anthropomorphic gods: a huge pantheon expanding into centuries of dynastic drama: fathers and sons, star-crossed lovers, warring brothers, martyred heroes. Tales that taught us the danger of hubris and the primacy of humility. It’s the everyday stuff of everyman’s life, but it’s writ large, and we love it.

If the giddiness of life and the pressure of time might make us tumble from our tight line, let us inhale the wisdom of our inspiration and reshape our “inner void” into an “inner space” and refurbish it with the fundamental, vital particles of our everyday experience. ("One drink after work.")

creativity keeps the world alive, yet, everyday we are asked to be ashamed of honoring it, wanting to live our lives as artists. i’ve carried the shame of being a ‘creative’ since i came to the planet; have been asked to be something different, more, less my whole life. thank spirit, my wisdom is deeper than my shame, and i listened to who i was. i want to say to all the creatives who have been taught to believe who you are is not enough for this world, taught that a life of art will amount to nothing, know that who we are, and what we do is life. when we create, we are creating the world. remember this, and commit.

Our lives are mere flashes of light in an infinitely empty universe. In 12 years of education the most important lesson I have learned is that what we see as “normal” living is truly a travesty of our potential. In a society so governed by superficiality, appearances, and petty economics, dreams are more real than anything anything in the “real world”. Refuse normalcy. Beauty is everywhere, love is endless, and joy bleeds from our everyday existence. Embrace it. I love all of you, all my friends, family, and community. I am ceaselessly grateful from the bottom of my heart for everyone. The only thing I can ask of you is to stay free of materialism. Remember that every day contains a universe of potential; exhaust it. Live and love so immensely that when death comes there is nothing left for him to take. Wealth is love, music, sports, learning, family and freedom. Above all, stay gold.

It is our own thoughts that hold the key to miraculous transformation.

It's no accident, I think, that tennis uses the language of life. Advantage, service, fault, break, love, the basic elements of tennis are those of everyday existence, because every match is a life in miniature. Even the structure of tennis, the way the pieces fit inside one another like Russian nesting dolls, mimics the structure of our days. Points become games become sets become tournaments, and it's all so tightly connected that any point can become the turning point. It reminds me of the way seconds become minutes become hours, and any hour can be our finest. Or darkest. It's our choice.

You are too young to know how the world changes everyday,' said Mrs Creakle, 'and how the people in it pass away. But we all have to learn it, David; some of us when we are young, some of us when we are old, some of us at all times in our lives.

Come on, gentleman; let us drink to our stupidity.

Over the years I've come to appreciate how animals enter our lives prepared to teach and far from being burdened by an inability to speak they have many different ways to communicate. It is up to us to listen more than hear, to look into more than past.

Sometimes it is better not to talk about art by using the word "art". If we just act with awareness and integrity, our art will flower, and we don't have to talk about it at all.

But nothing is lasting in this world. Even joy begins to fade after only one minute. Two minutes later, and it is weaker still, until finally it is swallowed up in our everyday, prosaic state of mind, just as a ripple made by a pebble gradually merges with the smooth surface of the water.

The only thing worth writing about is people. People. Human beings. Men and women whose individuality must be created, line by line, insight by insight. If you do not do it, the story is a failure. [...] There is no nobler chore in the universe than holding up the mirror of reality and turning it slightly, so we have a new and different perception of the commonplace, the everyday, the 'normal', the obvious. People are reflected in the glass. The fantasy situation into which you thrust them is the mirror itself. And what we are shown should illuminate and alter our perception of the world around us. Failing that, you have failed totally.

Madam Pince, our librarian, tells me that it is 'pawed about, dribbled on, and generally maltreated' nearly everyday - a high compliment for any book.

We must have courage to bet on our ideas, to take the calculated risk, and to act. Everyday living requires courage if life is to be effective and bring happiness.

Don't believe everything you read or hear, remember a large part of our world is made up of fiction!!

All women on earth-- and men, too for that matter-- hope for the kind of love that transforms us, raises us up out of the everyday, & gives us the courage to survive our little deaths: the heartache of unfulfilled dreams, of career and personal disappointments, of broken love affairs.

Every reaction is a learning process; every significant experience alters your perspective. So it would seem foolish, would it not, to adjust our lives to the demands of a goal we see from a different angle everyday? How could we ever hope to accomplish anything anther than galloping neurosis?

We really have to understand the person we want to love. If our love is only a will to possess, it is not love. If we only think of ourselves, if we know only our own needs and ignore the needs of the other person, we cannot love. We must look deeply in order to see and understand the needs, aspirations, and suffering of the person we love. This is the ground of real love. You cannot resist loving another person when you really understand him or her. From time to time, sit close to the one you love, hold his or her hand, and ask, 'Darling, do I understand you enough? Or am I making you suffer? Please tell me so that I can learn to love you properly. I don't want to make you suffer, and if I do so because of my ignorance, please tell me so that I can love you better, so that you can be happy." If you say this in a voice that communicates your real openness to understand, the other person may cry. That is a good sign, because it means the door of understanding is opening and everything will be possible again. Maybe a father does not have time or is not brave enough to ask his son such a question. Then the love between them will not be as full as it could be. We need courage to ask these questions, but if we don't ask, the more we love, the more we may destroy the people we are trying to love. True love needs understanding. With understanding, the one we love will certainly flower.

Everyday begins like a blank chalkboard, on which each one of us can write the poem of our present and our dreams for the future.

Imagination is absolutely critical to the quality of our lives. Our imagination enables us to leave our routine everyday existence by fantasizing about travel, food, sex, falling in love, or having the last word—all the things that make life interesting. Imagination gives us the opportunity to envision new possibilities—it is an essential launchpad for making our hopes come true. It fires our creativity, relieves our boredom, alleviates our pain, enhances our pleasure, and enriches our most intimate relationships.

Everyday we slaughter our finest impulses. That is why we get a heartache when we read the lines written by the hand of a master and recognize them as our own, as the tender shoots which we stifled because we lacked the faith to believe in our own powers, our own criterion of truth and beauty. Everyman, when he gets quiet, when he becomes desperately honest with himself, is capable of uttering profound truths.

It's like my garden, love. Everything grows. Including love. And with that growing everyday how can you expect missing her to ever fade away? Everything builds, including our ability to cope with it. That's how we keep going.

Wealth can also be that attitude of gratitude with which we remind ourselves everyday to count our blessings.

It is how we choose what we do, and how we approach it, that will determine whether the sum of our days adds up to a formless blur, or to something resembling a work of art.

We see our sins reflected everywhere: in the pallor of our intimates’ faces, in the scratching of tree branches against windows, in the strange movements of everyday objects. These may be messages from God or tricks of the eye, but in neither case are we permitted to ignore them.

We create our fate everyday

But this is what I'm finding, in glimpses and flashes: this is it. This is it, in the best possible way. That thing I'm waiting for, for that adventure, that movie-score-worthy experience unfolding gracefully. This is it. Normal, daily life ticking by on our streets and sidewalks, in our houses and apartments, in our beds and at our dinner tables, in our dreams and prayers and fights and secrets - this pedestrian life is the most precious thing any of us will ever experience.

No matter the self-conceited importance of our labors we are all compost for worlds we cannot yet imagine.

Everyday we wake up and collectively make a world together; but which one of us, left to our own devices, would ever decide they wanted to make a world like this one?

In the world of the very small, where particle and wave aspects of reality are equally significant, things do not behave in any way that we can understand from our experience of the everyday world...all pictures are false, and there is no physical analogy we can make to understand what goes on inside atoms. Atoms behave like atoms, nothing else.

In truth, there is enormous space in which to live our everyday lives.

Sully,for shame!" Jonathan said in reproach, " and don't be foolish! What are we trying to practice everyday? If our friendship depends on things like space and time, we've destroyed our own brotherhood! But overcome space, and all we have left is Here. Overcome time, and all we have left is Now. And in the middle of Here and Now, don't you think that we might see each other once or twice?

Forgiveness is a heartache and difficult to achieve because strangely, it not only refuses to eliminate the original wound, but actually draws us closer to its source. To approach forgiveness is to close in on the nature of the hurt itself, the only remedy being, as we approach its raw centre, to reimagine our relation to it.

How we take it for granted – those trivial conversations; those mundane moments that we think hold no meaning. We never realise how much we rely on the ordinariness of everyday life. When love is gone – when our entire world is gone – only then do we understand those moments are what we live for.

Our triumph over sorrow is not that we can avoid it but that we can endure it. And therein lies our hope; that in spirit we might become bigger than the problems we face.

We must pray to God everyday to show we don't forget that all gifts come from Him. But if some wishes remain unfulfilled we must show our confidence in Him, for He knows best.

If you’re reading these words, perhaps it’s because something has kicked open the door for you, and you’re ready to embrace change. It isn’t enough to appreciate change from afar, or only in the abstract, or as something that can happen to other people but not to you. We need to create change for ourselves, in a workable way, as part of our everyday lives.

The roots of war are in the way we live our daily lives -- the way we develop our industries, build up our society, and consume goods.

Our lives are made up of thousands of everyday choices. Over the years these little choices will be bundled together and show clearly what we value.

We imagine that whatever is unpleasant is our duty! Is that anything like the spirit of our Lord, "I *delight* to do Thy will, O My God.

Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! Holy! The world is holy! The soul is holy! The skin is holy! The nose is holy! The tongue and cock and hand and asshole holy! Everything is holy! everybody's holy! everywhere is holy! everyday is in eternity! Everyman's an angel! The bum's as holy as the seraphim! the madman is holy as you my soul are holy! The typewriter is holy the poem is holy the voice is holy the hearers are holy the ecstasy is holy! Holy Peter holy Allen holy Solomon holy Lucien holy Kerouac holy Huncke holy Burroughs holy Cas- sady holy the unknown buggered and suffering beggars holy the hideous human angels! Holy my mother in the insane asylum! Holy the cocks of the grandfathers of Kansas! Holy the groaning saxophone! Holy the bop apocalypse! Holy the jazzbands marijuana hipsters peace & junk & drums! Holy the solitudes of skyscrapers and pavements! Holy the cafeterias filled with the millions! Holy the mysterious rivers of tears under the streets! Holy the lone juggernaut! Holy the vast lamb of the middle class! Holy the crazy shepherds of rebell- ion! Who digs Los Angeles IS Los Angeles! Holy New York Holy San Francisco Holy Peoria & Seattle Holy Paris Holy Tangiers Holy Moscow Holy Istanbul! Holy time in eternity holy eternity in time holy the clocks in space holy the fourth dimension holy the fifth International holy the Angel in Moloch! Holy the sea holy the desert holy the railroad holy the locomotive holy the visions holy the hallucina- tions holy the miracles holy the eyeball holy the abyss! Holy forgiveness! mercy! charity! faith! Holy! Ours! bodies! suffering! magnanimity! Holy the supernatural extra brilliant intelligent kindness of the soul!

After everything happened with you and me, I tried to heal. I knew that I needed to forget you and move on. I hurt so much; everyday felt like a death sentence. I mourned you like you were dead and then, I met Leah. We were set up on a blind date and I remember feeling hope that day. It was the first day in a year that I felt hope. We took our time getting to know each other, I bought her a ring.” He shot me a look to see if I remembered the iceberg. “And then, all of a sudden I missed you again. I mean, I never stopped missing you, but this time it hit me hard. I couldn’t go to sleep for a single night without seeing you in my dreams. I compared everything Leah did to everything I remembered about you. It was like the old wound opened itself up again and I was bleeding out my feelings for you.” I close my eyes at his words. Words that I want to hear badly but that are making my heart ache so terribly I can barely breathe.

believe that this way of living, this focus on the present, the daily, the tangible, this intense concentration not on the news headlines but on the flowers growing in your own garden, the children growing in your own home, this way of living has the potential to open up the heavens, to yield a glittering handful of diamonds where a second ago there was coal. This way of living and noticing and building and crafting can crack through the movie sets and soundtracks that keep us waiting for our own life stories to begin, and set us free to observe the lives we have been creating all along without ever realizing it. I don’t want to wait anymore. I choose to believe that there is nothing more sacred or profound than this day. I choose to believe that there may be a thousand big moments embedded in this day, waiting to be discovered like tiny shards of gold. The big moments are the daily, tiny moments of courage and forgiveness and hope that we grab on to and extend to one another. That’s the drama of life, swirling all around us, and generally I don’t even see it, because I’m too busy waiting to become whatever it is I think I am about to become. The big moments are in every hour, every conversation, every meal, every meeting. The Heisman Trophy winner knows this. He knows that his big moment was not when they gave him the trophy. It was the thousand times he went to practice instead of going back to bed. It was the miles run on rainy days, the healthy meals when a burger sounded like heaven. That big moment represented and rested on a foundation of moments that had come before it. I believe that if we cultivate a true attention, a deep ability to see what has been there all along, we will find worlds within us and between us, dreams and stories and memories spilling over. The nuances and shades and secrets and intimations of love and friendship and marriage an parenting are action-packed and multicolored, if you know where to look. Today is your big moment. Moments, really. The life you’ve been waiting for is happening all around you. The scene unfolding right outside your window is worth more than the most beautiful painting, and the crackers and peanut butter that you’re having for lunch on the coffee table are as profound, in their own way, as the Last Supper. This is it. This is life in all its glory, swirling and unfolding around us, disguised as pedantic, pedestrian non-events. But pull of the mask and you will find your life, waiting to be made, chosen, woven, crafted. Your life, right now, today, is exploding with energy and power and detail and dimension, better than the best movie you have ever seen. You and your family and your friends and your house and your dinner table and your garage have all the makings of a life of epic proportions, a story for the ages. Because they all are. Every life is. You have stories worth telling, memories worth remembering, dreams worth working toward, a body worth feeding, a soul worth tending, and beyond that, the God of the universe dwells within you, the true culmination of super and natural. You are more than dust and bones. You are spirit and power and image of God. And you have been given Today.

Angels are thoughts of God--to pray to an angel is to look to a level of pure thinking, divine thinking, and to ask that it replace our thoughts of fear. (Page 27.)

We have a knowledge of harmony, anchored deep within. It is this knowledge that enables us, at every instant, to apprehend quality in our lives and, on the rare occasions when everything is in perfect harmony, to appreciate it with the apposite intensity. And I am not referring to the sort of beauty that is the exclusive preserve of Art. Those who feel inspired, as I do, by the greatness of small things will pursue them to the very heart of the inessential where, cloaked in everyday attire, this greatness will emerge from within a certain ordering of ordinary things and from the certainty that all is as it should be, the conviction that it is fine this way.

How many times do we lose an occasion for soul work by leaping ahead to final solutions without pausing to savor the undertones? We are a radically bottom-line society, eager to act and to end tension, and thus we lose opportunities to know ourselves for our motives and our secrets.

There are many reasons why so many of us choose to share our lives with a pet--it's the perfect antidote for loneliness, providing an endless supply of smiles and the certainty of unwavering companionship, and many of us have seen the way a pet can make a family feel whole.

The Metal Horn Unicorns say, “No Metal – No Magic. . .and No Technology”. They are exactly right! Metals and other elements of the periodic table are in every facet of our everyday lives.

When the image of Nelson Mandela may be more familiar to us than the face of our next-door neighbour, something has changed in the nature of our everyday experience.

We're all travelling through time together, everyday of our lives. All we can do is do our best to relish this remarkable ride.

Life is choice. All day, everyday. Who we talk to, where we sit, what we say, how we say it. And our lives become defined by our choices. It’s as simple and as complex as that. And as powerful. So when I’m observing, that’s what I’m watching for. The choices people make.

We tend to run our whole life trying to avoid all that hurts or displeases us, noticing the objects, people, or situations that we think will give us pain or pleasure, avoiding one and pursuing the other.

It is in the nature of things to be drawn to the very experiences that will spoil our innocence, transform our lives, and give us necessary complexity and depth.

Embracing love ethic means that we utilize all dimensions of love-- "care, commitment, trust, responsibility, respect and knowledge"-- in our everyday lives.

When we relate to our bodies as having soul, we attend to their beauty, their poetry and their expressiveness. Our very habit of treating the body as a machine, whose muscles are like pulleys and its organs engines, forces its poetry underground, so that we experience the body as an instrument and see its poetics only in illness.

Consider a small child sitting on his mother's lap while she reads him a picture book. The picture book opens to a width that effectively places the child at the center of a closed circle - that of mother's body, arms, and the picture book... That circle, so private and intimate, is a place apart form the demands and stresses of daily life, a sanctuary in and from which the child can explore the many worlds offered in picture books. Despite all of our society's technological advances, it still just takes one child, one book, and one reader, to create this unique space, to work this everyday magic.

Soul grows in communion. Word by word, story by story, for better or worse, we build our world. From true conversation - speaking and listening - communication deepens into compassion and creates community.

Assimilate ubiquitously. Doublethink. To deliberately believe in lies, while knowing they're false. Examples of this in everyday life: "oh, I need to be pretty to be happy. I need surgery to be pretty. I need to be thin, famous, fashionable.". Our young men today are being told that women are **, **, things to be **, beaten, **, and shamed. This is a marketing holocaust. Twenty-fours hours a day for the rest of our lives, the powers that be are hard at work dumbing us to death. So to defend ourselves, and fight against assimilating this dullness into our thought processes, we must learn to read. To stimulate our own imagination, to cultivate our own consciousness, our own belief systems. We all need skills to defend, to preserve, our own minds.

Awakeness is found in our pleasure and our pain, our confusion and our wisdom, available in each moment of our weird, unfathomable, ordinary everyday lives.

Everyone has a story, and sometimes our egos choose to ignore that. Don’t take everything personally—it is usually not about you.

Similarly, when we denigrate our bodies—whether through neglect or staring at our faces and counting up our flaws—we are belittling a sacred site, a worship space more wonderous than the most glorious, ancient cathedral. We are standing before the Grand Canyon or the Sistine Chapel and rolling our eyes.

I learned to find equal meaning in the repeated rituals of domestic life. Setting the table. Lighting the candles. Building the fire. Cooking. All those soufflés, all that crème caramel, all those daubes and albóndigas and gumbos. Clean sheets, stacks of clean towels, hurricane lamps for storms, enough water and food to see us through whatever geological event came our way. These fragments I have shored against my ruins, were the words that came to mind then. These fragments mattered to me. I believed in them. That I could find meaning in the intensely personal nature of life as a wife and mother did not seem inconsistent with finding meaning in the vast indifference of geology and the test shots.

Critical thinking is essential to make sense of our world, especially with advertisers and politicians all telling us loudly that they know best. We need to be able to look at the evidence and work out whether we agree with them.

Time, which is so often an enemy in life, can also become our ally if we see how a pale moment can lead to a glowing moment, and then turn to a moment of perfect transparency, before dropping again to a moment of everyday simplicity.

The only choice we have as we mature is how we inhabit our vulnerability, how we become larger and more courageous and more compassionate through our intimacy with disappearance, our choice is to inhabit vulnerability as generous citizens of loss, robustly and fully, or conversely, as misers and complainers, reluctant and fearful, always at the gates of existence, but never bravely and completely attempting to enter, never wanting to risk ourselves, never walking fully through the door.

there was no crime in unconscious plagiarism; that I committed it everyday, that he committed it everyday, that every man alive on earth who writes or speaks commits it every day and not merely once or twice but every time he open his mouth… there is nothing of our own in it except some slight change born of our temperament, character, environment, teachings and associations

If we have never had the experience of taking our commonplace religious shoes off our commonplace religious feet, and getting rid of all the undue familiarity with which we approach God, it is questionable whether we have ever stood in his presence.

When spring knocks at your door, regardless of the time of year or season of our lives, run, do not walk to that door, throw it open with wild abandon, and say, "Yes! Yes, come in! Do me, and do me big!

I swear, gentlemen, that to be too conscious is an illness — a real thorough-going illness. For man’s everyday needs, it would have been quite enough to have the ordinary human consciousness, that is, half or a quarter of the amount which falls to the lot of a cultivated man of our unhappy nineteenth century.

Our prayer is not simply, ‘Dear God, please send me a better job,’ but, ‘Dear God, enable me to see this situation differently, that this area of apparent lack might be healed inside my mind.

We repeat our everyday life, repeat it again and again, and get used to that speed. Therefore, every now and then, we should also have a dead run to change the scenery around us.

...small bits of our day are profoundly meaningful because they are the site of our worship. The crucible of our formation is in the monotony of our daily routines.

... there is more to life than the everyday experience of our senses.

In our society of fixed texts and printed words, it is the function of the poet to see the life value of the facts round about, and to deify them, as it were, to provide images that relate the everyday to the eternal.

The artist is a servant who is willing to be a birthgiver. In a very real sense the artist (male or female) should be like Mary who, when the angel told her that she was to bear the Messiah, was obedient to the command. ...I believe that each work of art, whether it is a work of great genius, or something very small, comes to the artist and says, "Here I am. Enflesh me. Give birth to me." And the artist either says, "My soul doth magnify the Lord," and willingly becomes the bearer of the work, or refuses; but the obedient response is not necessarily a conscious one, and not everyone has the humble, courageous obedience of Mary. As for Mary, she was little more than a child when the angel came to her; she had not lost her child's creative acceptance of the realities moving on the other side of the everyday world. We lose our ability to see angels as we grow older, and that is a tragic loss.

I think of what wild animals are in our imaginations. And how they are disappearing — not just from the wild, but from people’s everyday lives, replaced by images of themselves in print and on screen. The rarer they get, the fewer meanings animals can have. Eventually rarity is all they are made of. The condor is an icon of extinction. There’s little else to it now but being the last of its kind. And in this lies the diminution of the world. How can you love something, how can you fight to protect it, if all it means is loss?

It is always hard to believe that the courageous step is so close to us, that it is closer than we ever could imagine, that in fact, we already know what it is, and that the step is simpler, more radical than we had thought: which is why we so often prefer the story to be more elaborate, our identities clouded by fear, the horizon safely in the distance, the essay longer than it needs to be and the answer safely in the realm of impossibility.

Astonishingly, we are saved not by a special apparatus known as religion, but by the quality of our everyday relations with one another.

Good design is actually a lot harder to notice than poor design, in part because good designs fit our needs so well that the design is invisible, serving us without drawing attention to itself. Bad design, on the other hand, screams out its inadequacies, making itself very noticeable.

When examining evidence relevant to a given belief, people are inclined to see what they expect to see, and conclude what they expect to conclude. Information that is consistent with our pre-existing beliefs is often accepted at face value, whereas evidence that contradicts them is critically scrutinized and discounted. Our beliefs may thus be less responsive than they should to the implications of new information

As long as we remain vigilant at building our internal abundance—an abundance of integrity, an abundance of forgiveness, an abundance of service, an abundance of love—then external lack is bound to be temporary.

There's a great satisfaction in knowing that we've made good use of our days, that we've lived up to our expectations of ourselves.

Everyday, Athena. Everyday, each of us has to face a battle against our own shadows. Don't think you're any different. But this is why we have people who love us. If you can't fight, then I will.

The contrast with the scans of the eighteen chronic PTSD patients with severe early-life trauma was startling. There was almost no activation of any of the self-sensing areas of the brain: The MPFC, the anterior cingulate, the parietal cortex, and the insula did not light up at all; the only area that showed a slight activation was the posterior cingulate, which is responsible for basic orientation in space. There could be only one explanation for such results: In response to the trauma itself, and in coping with the dread that persisted long afterward, these patients had learned to shut down the brain areas that transmit the visceral feelings and emotions that accompany and define terror. Yet in everyday life, those same brain areas are responsible for registering the entire range of emotions and sensations that form the foundation of our self-awareness, our sense of who we are. What we witnessed here was a tragic adaptation: In an effort to shut off terrifying sensations, they also deadened their capacity to feel fully alive.

Love, in all its fragile forms, is the one powerful, enduring force that brings real meaning to our everyday lives...but the love I mean is the fire that burns inside us all, the inner warmth that prevents our soul from freezing in the winters of despair.

The growing number of gated communities in our nation is but one example of the obsession with safety. With guards at the gate, individuals still have bars and elaborate internal security systems. Americans spend more than thirty billion dollars a year on security. When I have stayed with friends in these communities and inquired as to whether all the security is in response to an actual danger I am told “not really," that it is the fear of threat rather than a real threat that is the catalyst for an obsession with safety that borders on madness. Culturally we bear witness to this madness every day. We can all tell endless stories of how it makes itself known in everyday life. For example, an adult white male answers the door when a young Asian male rings the bell. We live in a culture where without responding to any gesture of aggression or hostility on the part of the stranger, who is simply lost and trying to find the correct address, the white male shoots him, believing he is protecting his life and his property. This is an everyday example of madness. The person who is really the threat here is the home owner who has been so well socialized by the thinking of white supremacy, of capitalism, of patriarchy that he can no longer respond rationally. White supremacy has taught him that all people of color are threats irrespective of their behavior. Capitalism has taught him that, at all costs, his property can and must be protected. Patriarchy has taught him that his masculinity has to be proved by the willingness to conquer fear through aggression; that it would be unmanly to ask questions before taking action. Mass media then brings us the news of this in a newspeak manner that sounds almost jocular and celebratory, as though no tragedy has happened, as though the sacrifice of a young life was necessary to uphold property values and white patriarchal honor. Viewers are encouraged feel sympathy for the white male home owner who made a mistake. The fact that this mistake led to the violent death of an innocent young man does not register; the narrative is worded in a manner that encourages viewers to identify with the one who made the mistake by doing what we are led to feel we might all do to “protect our property at all costs from any sense of perceived threat. " This is what the worship of death looks like.

We humans seem to be extremely good at generating ideas, theories, and explanations that have the ring of plausibility. We may be relatively deficient, however, in evaluating and testing our ideas once they are formed

All the great sadnesses, great temptations, and great mistakes are almost always the result of being alone in life, without a prudent friend to advise us when we are troubled by something more serious than our normal everyday problems.

When we allow the walls around our hearts to become rigid, and stay that way, we assign ourselves a slow death. Like the very air and water that flows through our physical body to sustain it, love must flow through our heart to keep it supple, and to keep us truly alive.

I know, now, without a doubt that the true source of happiness, self-worth, and authentic beauty doesn't come from the outside. Women are constantly being persuaded to want something unachievable, to look younger or thinner and above all to fit in because being different is too painful and embarassing. I have accepted myself in a world that does not accept me, because I have learned [ . . . ] that our hearts matter most... It's a beautiful heart, not a perfect body, that leads to a beautiful life.

Culture has lead us to betray our own aboriginal spirit and wholeness, into an ever-worsening realm of synthetic, isolating, impoverishing estrangement. Which is not to say that there are no more everyday pleasures, without which we would loose our humanness. But as our plight deepens, we glimpse how much must be erased for our redemption.

We cannot expect to grow if we are too afraid or unwilling to change and face challenges. When we exit our everyday, mundane lifestyles to do something different we can experience growth, undiscovered strength, and new abilities within ourselves.

St. Teresa of Avila wrote: 'All difficulties in prayer can be traced to one cause: praying as if God were absent.' This is the conviction that we bring with us from early childhood and apply to everyday life and to our lives in general. It gets stronger as we grow up, unless we are touched by the Gospel and begin the spiritual journey. This journey is a process of dismantling the monumental illusion that God is distant or absent.

Courage is the measure of our heartfelt participation with life, with another, with a community, a work; a future. To be courageous is not necessarily to go anywhere or do anything except to make conscious those things we already feel deeply and then to live through the unending vulnerabilities of those consequences.

We all want to fall in love. Why? Because that experience makes us feel completely alive. Where every sense is heightened, every emotion is magnified, our everyday reality is shattered and we are flying into the heavens. It may only last a moment, and hour, an afternoon. But that doesn't diminish its value. Because we are left with memories that we treasure for the rest of our lives.

Destiny, I feel is also a relationship-a play between grace and willful self-effort. Half of it you have no control over, half of it is absolutely in your hands and your actions will show measurable consequences. Man is neither entirely a puppet of the gods, nor is he entirely the captain of his own destiny; he’s a little of both. We gallop through our lives like circus performers balancing on two speeding side-by-side horses-one foot is on the horse called “fate” the other on the horse called “free will”. And the question you have to ask everyday is, Which horse is which? Which horse do I need to stop worrying about because it’s not under my control, and which do I need to steer with concentrated effort?

Spiritual beings should think and behave like spiritual beings; that is our nature and ultimate destiny. But when the circumstances of everyday life lead us astray and we forget our true nature, that is when sorrow, worry, and fear enter. That is when inner peace, joy, and happiness exit.

I suppose hobbits need some description nowadays, since they have become rare and shy of the Big People, as they call us. They are (or were) a little people, about half our height, and smaller than the bearded Dwarves. Hobbits have no beards. There is little or no magic about them, except the ordinary everyday sort which helps them to disappear quietly and quickly when large stupid folk like you and me come blundering along, making a noise like elephants which they can hear a mile off. They are inclined to be fat in the stomach; they dress in bright colours (chiefly green and yellow); wear no...

I believe that this way of living, this focus on the present, the daily, the tangible, this intense concentration not on the news headlines but on the flowers growing in your own garden, the children growing in your own home, this way of living has the potential to open up the heavens, to yield a glittering handful of diamonds where a second ago there was coal. This way of living and noticing and building and crafting can crack through the movie sets and soundtracks that keep us waiting for our own life stories to begin, and set us free to observe the lives we have been creating all along without even realizing it.

I’ve begun to wonder if perhaps these remarkable molecules might be wasted on the young, that they may have more to offer us later in life, after the cement of our mental habits and everyday behaviors has set. Carl Jung once wrote that it is not the young but people in middle age who need to have an “experience of the numinous” to help them negotiate the second half of their lives.

Girls “going wild” aren’t damaging a generation of women, the myth of sexual purity is. The lie of virginity—the idea that such a thing even exists—is ensuring that young women’s perception of themselves is inextricable from their bodies, and that their ability to be moral actors is absolutely dependent on their sexuality. It’s time to teach our daughters that their ability to be good people depends on their being good people , not on whether or not they’re sexually active…so while young women are subject to overt sexual messages everyday, they’re simultaneously being taught—by the people who are supposed to care for their personal and moral development, no less—that their only real worth is their virginity and ability to remain “pure”.

Books are not only the arbitrary sum of our dreams, and our memory. They also give us the model of self-transcendence. Some people think of reading only as a kind of escape: an escape from the “real” everyday world to an imaginary world, the world of books. Books are much more. They are a way of being fully human.

Things that happen before you are born still affect you... And people who come before your time affect you as well. We move through places everyday that would never have been if not for those who came before us. Our workplaces, where we spend so much time - we often think they began with our arrival. That's not true.

Certainly we want to protect our children from new and painful experiences that are beyond their emotional comprehension and that intensify anxiety; and to a point we can prevent premature exposure to such experiences. That is obvious. But what is just as obvious — and what is too often overlooked — is the fact that from their earliest years children live on familiar terms with disrupting emotions, fear and anxiety are an intrinsic part of their everyday lives, they continually cope with frustrations as best they can. And it is through fantasy that children achieve catharsis. It is the best means they have for taming Wild Things.

Anger is the deepest form of compassion, for another, for the world, for the self, for a life, for the body, for a family and for all our ideals, all vulnerable and all, possibly about to be hurt. Stripped of physical imprisonment and violent reaction, anger is the purest form of care, the internal living flame of anger always illuminates what we belong to, what we wish to protect and what we are willing to hazard ourselves for.

Questioning ourselves for being "oversensitive" is a common way that women, in particular, disqualify our legitimate anger and hurt. ...The fact that some of us feel more vulnerable than others in a particular context does not mean we are weak or lesser in any way.

Sir, people never wanted me to make it to squire. They won't like it any better if I become a knight. I doubt I'll ever get to command a force larger than, well, just me.' Raoul shook his head. 'You're wrong.' As she started to protest, he raised a hand. 'Hear me out. I have some idea of what you've had to bear to get this far, and it won't get easier. But there are larger issues than your fitness for knighthood, issues that involve lives and livelihoods. Attend,' he said, so much like Yayin, one of her Mithran teachers, that Kel had to smile. 'At our level, there are four kids of warrior,' he told Kel. He raised a fist and held up one large finger. 'Heroes, like Alanna the Lioness. Warriors who find dark places and fight in them alone. This is wonderful, but we live in the real world. There aren't many places without any hope or light.' He raised a second finger. 'We have knights- plain, everyday knights, like your brothers. They patrol their borders and protect their tenants, or they go into troubled areas at the king's command and sort them out. They fight in battles, usually against other knights. A hero will work like an everyday knight for a time- it's expected. And most knights must be clever enough to manage alone.' Kel nodded. 'We have soldiers,' Raoul continued, raising a third finger. 'Those warriors, including knights, who can manage so long as they're told what to do. These are more common, thank Mithros, and you'll find them in charge of companies in the army, under the eye of a general. Without people who can take orders, we'd be in real trouble. 'Commanders.' He raised his little finger. 'Good ones, people with a knack for it, like, say, the queen, or Buri, or young Dom, they're as rare as heroes. Commanders have an eye not just for what they do, but for what those around them do. Commanders size up people's strengths and weaknesses. They know where someone will shine and where they will collapse. Other warriors will obey a true commander because they can tell that the commander knows what he- or she- is doing.' Raoul picked up a quill and toyed with it. 'You've shown flashes of being a commander. I've seen it. So has Qasim, your friend Neal, even Wyldon, though it would be like pulling teeth to get him to admit it. My job is to see if you will do more than flash, with the right training. The realm needs commanders. Tortall is big. We have too many still-untamed pockets, too curse many hideyholes for rogues, and plenty of hungry enemies to nibble at our borders and our seafaring trade. If you have what it takes, the Crown will use you. We're too desperate for good commanders to let one slip away, even a female one. Now, finish that'- he pointed to the slate- 'and you can stop for tonight.

What would happen if a man's face could adequately express his suffering, if his entire inner agony would be objectified in his facial expression? Could we still communicate? Wouldn't we then cover our faces with our hands while talking? Life would really be impossible if the infinitude of feelings we harbor within ourselves would be fully expressed in the lines of our face. Nobody would dare look at himself in the mirror, because a grotesque, tragic image would mix in the contours of his face with stains and traces of blood, wounds which cannot be healed, and unstoppable streams of tears. I would experience a kind of voluptuous awe if I could see a volcano of blood, eruptions as red as fire and as burning as despair, burst into the comfortable and superficial harmony of everyday life, or if I could see all our hidden wounds open, making of us a bloody eruption forever. Only then would be truly understand and appreciate the advantages of loneliness, which silences our suffering and makes it inaccessible. The venom drawn out from suffering would be enough to poison the whole world in a bloody eruption, bursting out of the volcano of our being. There is so much venom, so much poison, in suffering!

It was the kind of terrified look that reminds you that no matter how rational or grown up a person might seem, some part of him is absolutely sure - knows - that an evil other-world exists just outside of our regular, everyday world. And that although we don't expect that world to collide with our calm, predictable one...well, really, at any moment that is exactly what might happen.

Life is political, not because the world cares about how you feel, but because the world reacts to what you do. The minor choices we make are a kind of vote, making it more or less likely that free and fair elections will be held in the future. In the politics of the everyday, our words and gestures, or their absence, count very much.

Contentious debates aside, thought-terminating clichés also pervade our everyday conversations: Expressions like “It is what it is,” “Boys will be boys,” “Everything happens for a reason,” “It’s all God’s plan,” and certainly “Don’t think about it too hard” are all common examples.

The calm within the storm is where peace lives and breathes. It is not within perfect circumstances or a charmed life... it is not conditional. Peace is a sacred space within, it is the temple of our internal landscape. We are free to visit it, whenever we seek sanctuary. Underneath the chaos of everyday living, peace is patiently awaiting our discovery... go within.

Nobody would dare look at himself in the mirror, because a grotesque, tragic image would mix in the contours of his face with stains and traces of blood, wounds which cannot be healed, and unstoppable streams of tears. I would experience a kind of voluptuous awe if I could see a volcano of blood, eruptions as red as fire and as burning as despair, burst into the midst of the comfortable and superficial harmony of everyday life, or if I could see all our hidden wounds open, making of us a bloody eruption forever. Only then would we truly understand and appreciate the advantage of loneliness, which silences our suffering and makes it inaccessible. The venom drawn out from suffering would be enough to poison the whole world in a bloody eruption, bursting out of the volcano of our being. There is so much venom, so much poison, in suffering!

Our everyday, traditional ideas of reality are delusions which we spend substantial parts of our daily lives shoring up, even at the considerable risk of trying to force facts to fit our definition of reality instead of vice versa. And the most dangerous delusion of all is that there is only one reality.

What writing teaches me, over and over, is that God is waiting to be found everywhere, in the darkest corners of our lives, the dead ends and bad neighborhoods we wake up in, and in the simplest, lightest, most singular and luminous moments. He's hiding, like a child, in quite obvious and visible places, because he wants to be found. The miracle is that he dwells in both.

Another strange thing was how absence had intensified my feelings for her. How I craved the sweet everyday reality of just being with her, of having a mundane conversation about how our days had been. The gentle but unbettered comfort of coexistence. I couldn’t think of a better purpose for the universe than for her to be in it.

Peter Marshall, the great evangelical preacher, once said that we need "faith like potatoes" - plain, simple, real faith that will sustain us in our everyday lives. Whenever I pick up a potato I remember those words. That's the kind of faith I want. When we have faith and act on it, God will come through for us, no matter what our circumstances. God is King!

When they ask why we stayed together for so long I say, I don’t know. I just know that we cried at the exact same time in every movie. I know we blushed everyday for the first two years. I know I always stole the covers and she never woke me up. I know the exact look on her face, the first night she used my toothbrush. The next day, I brushed my teeth like thirtysome times, ‘cause I didn’t want to let her go. You have to understand when it hurt to love her, it hurt the way the light hurts your eyes in the middle of the night, but I had to see, even through the ruin, if what we were burying were seeds. There were so many plants in our house, you could rake the leaves even through that winter when I was trying to make angels in the snow of her cold shoulder. She was still leaving love notes in my suitcase; I’d always find them.

It's not uncommon for the Old Soul to experience some measure of depression, apathy or existential lethargy when it comes to living everyday life. After all, if physical existence loses its star-spangled gleam, and everyday affairs lose their burning importance, what is the point of living a dull life?

Once upon a time, wasn’t singing a part of everyday life as much as talking, physical exercise, and religion? Our distant ancestors, wherever they were in this world, sang while pounding grain, paddling canoes, or walking long journeys. Can we begin to make our lives once more all of a piece? Finding the right songs and singing them over and over is a way to start. And when one person taps out a beat, while another leads into the melody, or when three people discover a harmony they never knew existed, or a crowd joins in on a chorus as though to raise the ceiling a few feet higher, then they also know there is hope for the world.

When we pray for God to illumine our path, we are saying, ‘Dear God, please show me the way. What thoughts do I need to think, to be able to navigate my life at this point? What perceptions do I need; what insights will guide me? Who do I need to forgive? What parts of my personality do I need to look at; what changes do I need to make? Please come upon me and heal my life. Amen.

The media landscape of the present day is a map in search of a territory. A huge volume of sensational and often toxic imagery inundates our minds, much of it fictional in content. How do we make sense of this ceaseless flow of advertising and publicity, news and entertainment, where presidential campaigns and moon voyages are presented in terms indistinguishable from the launch of a new candy bar or deodorant? What actually happens on the level of our unconscious minds when, within minutes on the same TV screen, a prime minister is assassinated, an actress makes love, an injured child is carried from a car crash? Faced with these charged events, prepackaged emotions already in place, we can only stitch together a set of emergency scenarios, just as our sleeping minds extemporize a narrative from the unrelated memories that veer through the cortical night. In the waking dream that now constitutes everyday reality, images of a blood-spattered widow, the chromium trim of a limousine windshield, the stylised glamour of a motorcade, fuse together to provide a secondary narrative with very different meanings.

And then everything went on very quietly for a fortnight, says Dr. Jordan. He is reading aloud from my confession. Yes Sir, it did, I say. More or less quietly. What is everything? How did it go on? I beg your pardon, Sir? What did you do everyday? Oh, the usual, Sir, I say. I performed my duties. You will forgive me, says Dr. Jordan. Of what did those duties consist? I look at him. He is wearing a yellow cravat with small white squares, he is not making a joke. He really does not know. Men such as him do not have to clean up the messes they make, but we have to clean up our own messes, and theirs into the bargain. In that way they are like children, they do not have to think ahead, or worry about the consequences of what they do. But it's not their fault, it is only how they are brought up.

Our lives really do seem strange and mysterious when you look back on them. Filled with unbelievably bizarre coincidences and unpredictable, zigzagging developments. While they are unfolding, it’s hard to see anything weird about them, no matter how closely you pay attention to your surroundings. In the midst of the everyday, these things may strike you as simply ordinary things, a matter of course. They might not be logical, but time has to pass before you can see if something is logical.

The real enemy" is the totality of physical and mental constraints by which capital, or class society, or statism, or the society of the spectacle expropriates everyday life, the time of our lives. The real enemy is not an object apart from life. It is the organization of life by powers detached from it and turned against it. The apparatus, not its personnel, is the real enemy. But it is by and through the apparatchiks and everyone else participating in the system that domination and deception are made manifest. The totality is the organization of all against each and each against all. It includes all the policemen, all the social workers, all the office workers, all the nuns, all the op-ed columnists, all the drug kingpins from Medellin to Upjohn, all the syndicalists and all the situationists.

We can never know in the beginning, in giving ourselves to a person, to a work, to a marriage or to a cause, exactly what kind of love we are involved with. When we demand a certain specific kind of reciprocation before the revelation has flowered completely we find ourselves disappointed and bereaved and in that grief may miss the particular form of love that is actually possible but that did not meet our initial and too specific expectations. Feeling bereft we take our identity as one who is disappointed in love, our almost proud disappointment preventing us from seeing the lack of reciprocation from the person or the situation as simply a difficult invitation into a deeper and as yet unrecognizable form of affection.

What’s this?” “It’s a napkin used by the saddest girl in the world to dry her tears.” “Let me guess. Sylvia Plath?” “No, no one famous. But we knew about her. She gave off so much resonance, it turned our entire map black for one city block.” “And she was no one special?” “You wouldn’t recognise her name if I told it to you.” “So just an everyday, normal person carrying their shopping, reading books at night and going for drinks occasionally with her friends, just some person, that’s the saddest girl in the world?” “Yes. Just a regular person.

Another way to look at meditation is to view the process of thinking itself as a waterfall, a continual cascading of thought. In cultivating mindfulness we are going beyond or behind our thinking, much the way you might find a vantagepoint in a cave or depression in a rock behind a waterfall. We still see and hear the water, but we are out of the torrent.

I'm pretty sure I can say that no one in my family ever asked Demetrie what it felt like to be black in Mississippi, working for our white family. It never occurred to us to ask. It was everyday life. It wasn't something people felt compelled to examine. I have wished, for many years, that I'd been old enough and thoughtful enough to ask Demetrie that question. She died when I was sixteen. I've spent years imagining what her answer would be. And that is why I wrote this book.

A sign hangs on the wall in a New Monastic Christian community house: “Everyone wants a revolution. No one wants to do the dishes.” I was, and remain, a Christian who longs for revolution, for things to be made new and whole in beautiful and big ways. But what I am slowly seeing is that you can’t get to the revolution without learning to do the dishes. The kind of spiritual life and disciplines needed to sustain the Christian life are quiet, repetitive, and ordinary. I often want to skip the boring, daily stuff to get to the thrill of an edgy faith. But it’s in the dailiness of the Christian faith—the making the bed, the doing the dishes, the praying for our enemies, the reading the Bible, the quiet, the small—that God’s transformation takes root and grows.

Everyday we seem to talk about nothing and everything all at once. Every thought, every feeling, every memory recounted until we run dry. We continue to pour all of ourselves out to each other. Until our histories and stories started becoming more of a woven tapestry than a blank slate. And the nothing too. The insignificant observations and the silly anecdotes that no one else would care to hear. Those are just as important.

But this is what I’m finding, in glimpses and flashes: this is it. This is it, in the best possible way. That thing I’m waiting for, that adventure, that move-score-worthy experience unfolding gracefully. This is it. Normal, daily life ticking by on our streets and sidewalks, in our houses and apartments, in our beds and at our dinner tables, in our dreams and prayers and fights and secrets – this pedestrian life is the most precious thing any of use will ever experience.

How we feel about ourselves, the joy we get from living, ultimately depend directly on how to the mind filters and interprets everyday experiences. Whether we are happy depends on inner harmony, not on the controls we are able to exert over the great forces of the universe. Certainly we should keep on learning how to master the external environment, because our physical survival may depend on it. But such mastery is not going to add one jot to how good we as individuals feel, or reduce the chaos of the world as we experience it. To do that we must learn to achive mastery over conciousness itself.

What we have named as anger on the surface is the violent outer response to our own inner powerlessness, a powerlessness connected to such a profound sense of rawness and care that it can find no proper outer body or identity or voice, or way of life to hold it. What we call anger is often simply the unwillingness to live the full measure of our fears or of our not knowing, in the face of our love for a wife, in the depth of our caring for a son, in our wanting the best, in the face of simply being alive and loving those with whom we live.

In the time you will live, there will be heroes around. Simple men, honest men who work two jobs, go to school, raise a family, and serve our God. An older couple who have the courage to seek out the truth while enduring the scorn and ridicule of their children and friends. A young man, a special spirit, who will take on a body that is deformed- and yet you will never see hime unhappy or without a smile on his face. A young mother who will care for a daughter while she suffers a painful death, and yet never doubt or loose faith that her Father loves them both. In your worl famous people will be hard to find. But you will be surrounded by heroes, you will meet them everyday. They will be the simple people who struggle but never give up, those who strive to be happy despite the cares of the physical world, those who dream of the day when they will find the truth, those who search for understanding as to why they were born, why there is pain, or what it all means, and yet continure to endure, knowing in their soul, somewhere deep inside, that there has to be an answer. These are the heroes that our Father needs down on earth. And you will be a hero. We already know that.

The fact is, rape is utterly commonplace in all our cultures. It is part of the fabric of everyday life, yet we all act as if it’s something shocking and extraordinary whenever it hits the headlines. We remain silent, and so we condone it…Until rape, and the structures – sexism, inequality, tradition – that make it possible, are part of our dinner-table conversation with the next generation, it will continue. Is it polite and comfortable to talk about it? No. Must we anyway? Yes.” ‘To protect our children, we must talk to them about rape

Repotting a plant gives it space to grow. Repotting ourselves means taking leave of our everyday environments and walking into unfamiliar territory—of the heart, of the mind and of the spirit. It isn’t easy. The older we get, the more likely we are to have remained in the same place for some time. We stay because it’s secure. We know the boundaries and, inside of them, we feel safe. Our roots cling to the walls we have long known. But remaining inside can keep us from thriving. Indeed, without new experiences or ideas, we slowly grow more and more tightly bound, eventually turning into less vibrant versions of who we might have been. Repotting means accepting that the way is forward, not back. It means realizing that we won’t again fit into our old shells. But that’s not failure. That’s living.

I need not describe the feelings of those whose dearest ties are rent by that most irreparable evil, the void that presents itself to the soul, and the despair that is exhibited on the countenance. It is so long before the mind can persuade itself that she whom we saw everyday and whose very existence appeared a part of our own can have departed forever - that the brightness of a beloved eye can have been extinguished and the sound of a voice so familiar and dear to the ear can be hushed, never more to be heard. (...) The time at length arrives when grief is rather an indulgence than a necessity; and the smile that plays upon the lips, although it may be deemed a sacrilege, is not banished.

The idea that a person is at fault when something goes wrong is deeply entrenched in society. That’s why we blame others and even ourselves. Unfortunately, the idea that a person is at fault is imbedded in the legal system. When major accidents occur, official courts of inquiry are set up to assess the blame. More and more often the blame is attributed to “human error.” The person involved can be fined, punished, or fired. Maybe training procedures are revised. The law rests comfortably. But in my experience, human error usually is a result of poor design: it should be called system error. Humans err continually; it is an intrinsic part of our nature. System design should take this into account. Pinning the blame on the person may be a comfortable way to proceed, but why was the system ever designed so that a single act by a single person could cause calamity? Worse, blaming the person without fixing the root, underlying cause does not fix the problem: the same error is likely to be repeated by someone else.

We have all heard such stories of expert intuition: the chess master who walks past a street game and announces “White mates in three” without stopping, or the physician who makes a complex diagnosis after a single glance at a patient. Expert intuition strikes us as magical, but it is not. Indeed, each of us performs feats of intuitive expertise many times each day. Most of us are pitch-perfect in detecting anger in the first word of a telephone call, recognize as we enter a room that we were the subject of the conversation, and quickly react to subtle signs that the driver of the car in the next lane is dangerous. Our everyday intuitive abilities are no less marvelous than the striking insights of an experienced firefighter or physician—only more common. The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us. You can feel Simon’s impatience with the mythologizing of expert intuition when he writes: “The situation has provided a cue; this cue has given the expert access to information stored in memory, and the information provides the answer. Intuition is nothing more and nothing less than recognition.

He told her: he fell from the sky and lived. She took a deep breath and believed him, because of her father's faith in the myriad and contradictory possibilities of life, and because, too, of what the mountain had taught her. "Okay," she said, exhaling. "I'll buy it. Just don't tell my mother, all right?" The universe was a place of wonders, and only habituation, the anaesthesia of the everyday, dulled our sight. She had read, a couple of days back, that as part of their natural processes of combustion, the stars in the skies crushed carbon into diamonds. The idea of the stars raining diamonds into the void: that sounded like a miracle, too. If that could happen, so could this. Babies fell out of zillionth-floor windows and bounced. There was a scene about that in François Truffaut's movie L'Argent du Poche...She focused her thoughts. "Sometimes," she decided to say, "wonderful things happen to me, too.

We all behave like Maxwell’s demon. Organisms organize. In everyday experience lies the reason sober physicists across two centuries kept this cartoon fantasy alive. We sort the mail, build sand castles, solve jigsaw puzzles, separate wheat from chaff, rearrange chess pieces, collect stamps, alphabetize books, create symmetry, compose sonnets and sonatas, and put our rooms in order, and all this we do requires no great energy, as long as we can apply intelligence. We propagate structure (not just we humans but we who are alive). We disturb the tendency toward equilibrium. It would be absurd to attempt a thermodynamic accounting for such processes, but it is not absurd to say we are reducing entropy, piece by piece. Bit by bit. The original demon, discerning one molecules at a time, distinguishing fast from slow, and operating his little gateway, is sometimes described as “superintelligent,” but compared to a real organism it is an idiot savant. Not only do living things lessen the disorder in their environments; they are in themselves, their skeletons and their flesh, vesicles and membranes, shells and carapaces, leaves and blossoms, circulatory systems and metabolic pathways - miracles of pattern and structure. It sometimes seems as if curbing entropy is our quixotic purpose in the universe.

The Bible is full of evidence that God's attention is indeed fixed on the little things. But this is not because God is a great cosmic cop, eager to catch us in minor transgressions, but simply because God loves us--loves us so much that we the divine presence is revealed even in the meaningless workings of daily life. It is in the ordinary, the here-and-now, that God asks us to recognize that the creation is indeed refreshed like dew-laden grass that is "renewed in the morning" or to put it in more personal and also theological terms, "our inner nature is being renewed everyday". Seen in this light, what strikes many modern readers as the ludicrous details in Leviticus involving God in the minuitae of daily life might be revisioned as the very love of God.

Here are all these people, full of heartache or hatred or desire, and we all have our troubles and the school year is filled with vulgarity and triviality and consequence, and there are all these teachers and kids of every shape and size, and there's this life we're struggling through full of shouting and tears and fights and break-ups and dashed hopes and unexpected luck -- it all disappears, just like that, when the choir begins to sing. Everyday life vanishes into song, you are suddenly overcome with a feeling of brotherhood, of deep solidarity, even love, and it diffuses the ugliness of everyday life into a spirit of perfect communion.

We are social beings who make communities with an urgency, and it is a stern charge to make us take refuge in the lonely world of oneself. ...Racism attempts to occlude our cosmopolitanism (of the songs in and out of our bones), and it often appropriates our mild forms of xenophobia into its own virulent project. Difference among peoples is something that we negotiate in our everyday interactions, asking questions and being better informed of our mutual realities. To transform difference into the body is an act of bad faith, a denial of our shared nakedness.

We suffer from a hallucination, from a false and distorted sensation of our own existence as living organisms. Most of us have the sensation that "I myself" is a separate center of feeling and action, living inside and bounded by the physical body—a center which "confronts" an "external" world of people and things, making contact through the senses with a universe both alien and strange. Everyday figures of speech reflect this illusion. "I came into this world." "You must face reality." "The conquest of nature." This feeling of being lonely and very temporary visitors in the universe is in flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not "come into" this world; we come out of it, as leaves from a tree. As the ocean "waves," the universe "peoples." Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated "egos" inside bags of skin.

Happy the writer who, passing by characters that are boring, disgusting, shocking in their mournful reality, approaches characters that manifest the lofty dignity of man, who from the great pool of daily whirling images has chosen only the rare exceptions, who has never once betrayed the exalted turning of his lyre, nor descended from his height to his poor, insignificant brethren, and, without touching the ground, has given the whole of himself to his elevated images so far removed from it. Twice enviable is his beautiful lot: he is among them as in his own family; and meanwhile his fame spreads loud and far. With entrancing smoke he has clouded people's eyes; he has flattered them wondrously, concealing what is mournful in life, showing them a beautiful man. Everything rushes after him, applauding, and flies off following his triumphal chariot. Great world poet they name him, soaring high above all other geniuses in the world, as the eagle soars above the other high fliers. At the mere mention of his name, young ardent hearts are filled with trembling, responsive tears shine in all eyes...No one equals him in power--he is God! But such is not the lot, and other is the destiny of the writer who has dared to call forth all that is before our eyes every moment and which our indifferent eyes do not see--all the stupendous mire of trivia in which our life in entangled, the whole depth of cold, fragmented, everyday characters that swarm over our often bitter and boring earthly path, and with the firm strength of his implacable chisel dares to present them roundly and vividly before the eyes of all people! It is not for him to win people's applause, not for him to behold the grateful tears and unanimous rapture of the souls he has stirred; no sixteen-year-old girl will come flying to meet him with her head in a whirl and heroic enthusiasm; it is not for him to forget himself in the sweet enchantment of sounds he himself has evoked; it is not for him, finally, to escape contemporary judgment, hypocritically callous contemporary judgment, which will call insignificant and mean the creations he has fostered, will allot him a contemptible corner in the ranks of writers who insult mankind, will ascribe to him the quality of the heroes he has portrayed, will deny him heart, and soul, and the divine flame of talent. For contemporary judgment does not recognize that equally wondrous are the glasses that observe the sun and those that look at the movement of inconspicuous insect; for contemporary judgment does not recognize that much depth of soul is needed to light up the picture drawn from contemptible life and elevate it into a pearl of creation; for contemporary judgment does not recognize that lofty ecstatic laughter is worthy to stand beside the lofty lyrical impulse, and that a whole abyss separates it from the antics of the street-fair clown! This contemporary judgment does not recognize; and will turn it all into a reproach and abuse of the unrecognized writer; with no sharing, no response, no sympathy, like a familyless wayfarer, he will be left alone in the middle of the road. Grim is his path, and bitterly he will feel his solitude.

It is not for you to say - you Englishmen, who have conquered your freedom so long ago, that you have conveniently forgotten what blood you shed, and what extremities you proceeded to in the conquering - it is not for you to say how far the worst of all exasperations may, or may not, carry the maddened men of an enslaved nation. The iron that has entered into our souls has gone too deep for you to find it. Leave the refugee alone! Laugh at him, distrust him, open your eyes in wonder at the secret self which smolders in him, sometimes under the every-day respectability and tranquility of a man like me - sometimes under the grinding poverty, the fierce squalor, of men less lucky, less pliable, less patient than I am - but judge us not. In the time of your first Charles you might have done us justice - the long luxury of your freedom has made you incapable of doing us justice now.

Children don’t ‘mis’behave. They behave, either positively or negatively, to communicate. Small children communicate through their behavior because that is the only method of communication they have. Even when they become verbal, though, they still aren’t able to articulate big feelings and subtle problems well verbally, so as parents it’s our role to ‘listen between the lines’ of our children’s behavior to discern the need being communicated. Setting boundaries is not about ‘mis’behavior. It’s about guiding behavior, and guidance is something we provide through everyday interactions with our children.

But if I've learned anything, it is that goodness prevails, not in the absence of reasons to despair, but in spite of them. If we wait for clean heroes and clear choices and evidence on our side to act, we will wait forever, and my radio conversations teach me that people who bring light into the world wrench it out of darkness, and contend openly with darkness all of their days. [...] They were flawed human beings, who wrestled with demons in themselves as in the world outside. For me, their goodness is more interesting, more genuinely inspiring because of that reality. The spiritual geniuses of the ages and of the everyday simply don't let despair have the last word, nor do they close their eyes to its pictures or deny the enormity of its facts. They say, "Yes, and …," and they wake up the next day, and the day after that, to live accordingly.

Love releases us into the realm of divine imagination, where the soul is expanded and reminded of its unearthly cravings and needs. We think that when a lover inflates his loved one he is failing to acknowledge her flaws - "Love is blind." But it may be the other way around. Love allows a person to see the true angelic nature of another person, the halo, the aureole of divinity. Certainly from the perspective of ordinary life this is madness and illusion. But if we let loose our hold on our philosophies and psychologies of enlightenment and reason, we might learn to appreciate the perspective of eternity that enters life as madness, Plato's divine frenzy.

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

To want to run away is an essence of being human, it transforms any staying through the transfigurations of choice. To think about fleeing from circumstances, from a marriage, a relationship or from a work is part of the conversation itself and helps us understand the true distilled nature of our own reluctance. Strangely, we are perhaps most fully incarnated as humans, when part of us does not want to be here, or doesn’t know how to be here. Presence is only fully understood and realized through fully understanding our reluctance to show up. To understand the part of us that wants nothing to do with the full necessities of work, of relationship, of loss, of doing what is necessary, is to learn humility, to cultivate self-compassion and to sharpen that sense of humor essential to a merciful perspective of both a self and another.

You have a place in my nature which no one else could fill. You have played a fundamental part in my development. And this grief, which has been like a clod between our two souls, does it not begin to dissipate? Ours is not an everyday affection. As yet, we are mortal, and to live side by side with one another would be dreadful, for somehow, with you I cannot long be trivial, and, you know, to be always beyond this mortal state would be to lose it. If people marry, they must live together as affectionate humans who may be commonplace with each other without feeling awkward- not as two souls. So I feel it. I might marry in the years to come. It would be a woman I could kiss and embrace, whom I could make the mother of my children, whom I could talk to playfully, trivially, earnestly, but never with this dreadful seriousness. See how fate has disposed things. You, you might marry, a man who would not pour himself out like fire before you. I wonder if you understand- I wonder if I understand myself.

Reading these stories, it's tempting to think that the arts to be learned are those of tracking, hunting, navigating, skills of survival and escape. Even in the everyday world of the present, an anxiety to survive manifests itself in cars and clothes for far more rugged occasions than those at hand, as though to express some sense of the toughness of things and of readiness to face them. But the real difficulties, the real arts of survival, seem to lie in more subtle realms. There, what's called for is a kind of resilience of the psyche, a readiness to deal with what comes next. These captives lay out in a stark and dramatic way what goes on in every life: the transitions whereby you cease to be who you were. Seldom is it as dramatic, but nevertheless, something of this journey between the near and the far goes on in every life. Sometimes an old photograph, an old friend, an old letter will remind you that you are not who you once were, for the person who dwelt among them, valued this, chose that, wrote thus, no longer exists. Without noticing it you have traversed a great distance; the strange has become familiar and the familiar if not strange at least awkward or uncomfortable, an outgrown garment. And some people travel far more than others. There are those who receive as birthright an adequate or at least unquestioned sense of self and those who set out to reinvent themselves, for survival or for satisfaction, and travel far. Some people inherit values and practices as a house they inhabit; some of us have to burn down that house, find our own ground, build from scratch, even as a psychological metamorphosis.

Habits are undeniably useful tools, relieving us of the need to run a complex mental operation every time we’re confronted with a new task or situation. Yet they also relieve us of the need to stay awake to the world: to attend, feel, think, and then act in a deliberate manner. (That is, from freedom rather than compulsion.) If you need to be reminded how completely mental habit blinds us to experience, just take a trip to an unfamiliar country. Suddenly you wake up! And the algorithms of everyday life all but start over, as if from scratch. This is why the various travel metaphors for the psychedelic experience are so apt. The efficiencies of the adult mind, useful as they are, blind us to the present moment. We’re constantly jumping ahead to the next thing. We approach experience much as an artificial intelligence (AI) program does, with our brains continually translating the data of the present into the terms of the past, reaching back in time for the relevant experience, and then using that to make its best guess as to how to predict and navigate the future. One of the things that commends travel, art, nature, work, and certain drugs to us is the way these experiences, at their best, block every mental path forward and back, immersing us in the flow of a present that is literally wonderful—wonder being the by-product of precisely the kind of unencumbered first sight, or virginal noticing, to which the adult brain has closed itself. (It’s so inefficient!) Alas, most of the time I inhabit a near-future tense, my psychic thermostat set to a low simmer of anticipation and, too often, worry. The good thing is I’m seldom surprised. The bad thing is I’m seldom surprised.

IT WAS AT THIS POINT that the idea of “shaking the snow globe,” as one neuroscientist described the psychedelic experience, came to seem more attractive to me than frightening, though it was still that too. After more than half a century of its more or less constant companionship, one’s self—this ever-present voice in the head, this ceaselessly commenting, interpreting, labeling, defending I—becomes perhaps a little too familiar. I’m not talking about anything as deep as self-knowledge here. No, just about how, over time, we tend to optimize and conventionalize our responses to whatever life brings. Each of us develops our shorthand ways of slotting and processing everyday experiences and solving problems, and while this is no doubt adaptive—it helps us get the job done with a minimum of fuss—eventually it becomes rote. It dulls us. The muscles of attention atrophy.

You can be a rich person alone. You can be a smart person alone. But you cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. This truth was once beautifully conveyed by Rabbi Harold S. Kushner in his interpretation of a scene from Gabriel García Márquez’s classic novel One Hundred Years of Solitude: Márquez tells of a village where people were afflicted with a strange plague of forgetfulness, a kind of contagious amnesia. Starting with the oldest inhabitants and working its way through the population, the plague causes people to forget the names of even the most common everyday objects. One young man, still unaffected, tries to limit the damage by putting labels on everything. “This is a table,” “This is a window,” “This is a cow; it has to be milked every morning.” And at the entrance to the town, on the main road, he puts up two large signs. One reads “The name of our village is Macondo,” and the larger one reads “God exists.” The message I get from that story is that we can, and probably will, forget most of what we have learned in life—the math, the history, the chemical formulas, the address and phone number of the first house we lived in when we got married—and all that forgetting will do us no harm. But if we forget whom we belong to, and if we forget that there is a God, something profoundly human in us will be lost.

I am aware that I fly in the face of polite convention in doing this. The times when we fall out of sync with everyday life remain taboo. We’re not raised to recognise wintering or to acknowledge its inevitability. Instead, we tend to see it as a humiliation, something that should be hidden from view lest we shock the world too greatly. We put on a brave public face and grieve privately; we pretend not to see other people’s pain. We treat each wintering as an embarrassing anomaly that should be hidden or ignored. This means we’ve made a secret of an entirely ordinary process and have thereby given those who endure it a pariah status, forcing them to drop out of everyday life in order to conceal their failure. Yet we do this at a great cost. Wintering brings about some of the most profound and insightful moments of our human experience, and wisdom resides in those who have wintered.

You have to take risks. We will only understand the miracle of life fully when we allow the unexpected to happen. Every day, God gives us the sun - and also one moment when we have the ability to change everything that makes us unhappy. Every day, we try to pretend that we haven't perceived that moment, that it doesn't exist - that today is the same as yesterday and will be the same as tomorrow. But if people really pay attention to their everyday lives, they will discover that magic moment. It may arrive in the instant when we are doing something mundane, like putting our front-door key in the lock; it may lie hidden in the quiet that follows the lunch hour or in the thousand and one things that all seem the same to us. But that moment exists - a moment when all the power of the stars becomes a part of us and enables us to perform miracles. Joy is sometimes a blessing, but it is often a conquest. Our magic moment helps us to change and sends us off in search of our dreams. Yes, we are going to suffer, we will have difficult times, and we will experience many disappointments - but all of these are transitory; it leaves no permanent mark. And one day we will look back with pride and faith at the journey we have taken. Pitiful is the person who is afraid of taking risks. Perhaps, this person would never be disappointed or disillusioned; perhaps she won't suffer the way people do when they have a dream to follow. But when the person looks back - she will never hear her heart saying 'What have you done with the miracles that God planted in your days? What have you done with the talents God has bestowed upon you? You buried yourself in a cave because you were fearful of losing those talents. So this is your heritage, the certainty that you wasted your life.' Pitiful are the people who must realize this. Because when they are finally able to believe in miracles, their life's magic moments will have already passed them by.

We have seen that a myth could never approached in a purely profane setting. It was only comprehensible in a liturgical context that set it apart from everyday life; it must be experienced as part of a process of personal transformation. None, of this surely applies to the novel, which can be read anywhere at all witout ritual trappings, and must, if it is any good, eschew the overtly didactic. Yet the experience of reading a novel has certain qualities that remind us of the mythology. It can be seen as a form of mediation. Readers have to live with a novel for days or even weeks. It prljects them into another worl, parallel to but apart from their ordinary lives. They know perfectly well that this fictional realm is not 'real' and yet while they are reading it becomes compelling. A powerful novel bcomes part of the backdrop of lives long after we have laid the book aside. It is an excercise of make-believe, that like yoga or a religious festival breaks down barriers of space and time and extends our sympathies to empathise with others lives and sorrows. It teaches compassion, the ability to 'feel with' others. And, like mythology , an important novel is transformative. If we allow it do so, can change us forever.

I sat wondering: Why is there always this deep shade of melancholy over the fields arid river banks, the sky and the sunshine of our country? And I came to the conclusion that it is because with us Nature is obviously the more important thing. The sky is free, the fields limitless; and the sun merges them into one blazing whole. In the midst of this, man seems so trivial. He comes and goes, like the ferry-boat, from this shore to the other; the babbling hum of his talk, the fitful echo of his song, is heard; the slight movement of his pursuit of his own petty desires is seen in the world's market-places: but how feeble, how temporary, how tragically meaningless it all seems amidst the immense aloofness of the Universe! The contrast between the beautiful, broad, unalloyed peace of Nature—calm, passive, silent, unfathomable,—and our own everyday worries—paltry, sorrow-laden, strife-tormented, puts me beside myself as I keep staring at the hazy, distant, blue line of trees which fringe the fields across the river. Where Nature is ever hidden, and cowers under mist and cloud, snow and darkness, there man feels himself master; he regards his desires, his works, as permanent; he wants to perpetuate them, he looks towards posterity, he raises monuments, he writes biographies; he even goes the length of erecting tombstones over the dead. So busy is he that he has not time to consider how many monuments crumble, how often names are forgotten!

Neither season after season of extreme weather events nor the risk of extinction for a million animal species around the world could push environmental destruction to the top of our country’s list of concerns. And how sad, he said, to see so many among the most creative and best-educated classes, those from whom we might have hoped for inventive solutions, instead embracing personal therapies and pseudo-religious practices that promoted detachment, a focus on the moment, acceptance of one’s surroundings as they were, equanimity in the face of worldly cares. (This world is but a shadow, it is a carcass, it is nothing, this world is not real, do not mistake this hallucination for the real world.) Self-care, relieving one’s own everyday anxieties, avoiding stress: these had become some of our society’s highest goals, he said—higher, apparently, than the salvation of society itself. The mindfulness rage was just another distraction, he said. Of course we should be stressed, he said. We should be utterly consumed with dread. Mindful meditation might help a person face drowning with equanimity, but it would do absolutely nothing to right the Titanic, he said. It wasn’t individual efforts to achieve inner peace, it wasn’t a compassionate attitude toward others that might have led to timely preventative action, but rather a collective, fanatical, over-the-top obsession with impending doom.

You frequently state, and in your letter you imply, that I have developed a completely one-sided outlook and look at everything in terms of science. Obviously my method of thought and reasoning is influenced by a scientific training – if that were not so my scientific training will have been a waste and a failure. But you look at science (or at least talk of it) as some sort of demoralizing invention of man, something apart from real life, and which must be cautiously guarded and kept separate from everyday existence. But science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life. In so far as it goes, it is based on fact, experience and experiment. Your theories are those which you and many other people find easiest and pleasantest to believe, but so far as I can see, they have no foundation other than they leaf to a pleasanter view of life (and an exaggerated idea of our own importance)... I agree that faith is essential to success in life (success of any sort) but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world… It has just occurred to me that you may raise the question of the creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our significant race in a tiny corner of the universe, and still less in us, as still more significant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith – as I have defined it.

Whether pilgrim or wayfarer, while seeking to be taught the Truth (or something), the disciple learns only that there is nothing that anyone else can teach him. He learns, once he is willing to give up being taught, that he already knows how to live, that it is implied in his own tale. The secret is that there is no secret. Everything is just what it seems to be. This is it! There are no hidden meanings. Before he is enlightened, a man gets up each morning to spend the day tending his fields, returns home to eat his supper, goes to bed, makes love to his woman, and falls asleep. But once he has attained enlightenment, then a man gets up each morning to spend the day tending his fields, returns home to eat his supper, goes to bed, makes love to his woman, and falls asleep. The Zen way to see the truth is through your everyday eyes.2 It is only the heartless questioning of life-as-it-is that ties a man in knots. A man does not need an answer in order to find peace. He needs only to surrender to his existence, to cease the needless, empty questioning. The secret of enlightenment is when you are hungry, eat; and when you are tired, sleep. The Zen Master warns: “If you meet the Buddha on the road, kill him!” This admonition points up that no meaning that comes from outside of ourselves is real. The Buddhahood of each of us has already been obtained. We need only recognize it. Philosophy, religion, patriotism, all are empty idols. The only meaning in our lives is what we each bring to them. Killing the Buddha on the road means destroying the hope that anything outside of ourselves can be our master. No one is any bigger than anyone else. There are no mothers or fathers for grown-ups, only sisters and brothers.

What do think about abortion?” “I could feel the tension growing in the plane. I dropped my head, acknowledging that we had very different value systems for our lives. Then I thought of a way to respond to his question. “You’re Jewish, right?” I asked. “Yes,” he said defensively. “I told you I was!” “Do you know how Hitler persuaded the German people to destroy more than six million of your Jewish ancestors?” The man looked at me expectantly, so I continued. ”He convinced them that Jews were not human and then exterminated your people like rats.” I could see that I had his attention, so I went on. “Do you understand how Americans enslaved, tortured, and killed millions of Africans? We dehumanized them so our constitution didn’t apply to them, and then we treated them worse than animals.” “How about the Native Americans?” I pressed. “Do you have any idea how we managed to hunt Indians like wild animals, drive them out of their own land, burn their villages, rape their women, and slaughter their children? Do you have any clue how everyday people turned into cruel murderers?” My Jewish friend was silent, and his eyes were filling with tears as I made my point. “We made people believe that the Native Americans were wild savages, not real human beings, and then we brutalized them without any conviction of wrongdoing! Now do you understand how we have persuaded mothers to kill their own babies? We took the word fetus, which is the Latin word for ‘offspring,’ and redefined it to dehumanize the unborn. We told mothers, ‘That is not really a baby you are carrying in your belly; it is a fetus, tissue that suddenly forms into a human being just seconds before it exits the womb.’ In doing so, we were able to assert that, in the issue of abortion, there is only one person’s human rights to consider, and then we convinced mothers that disposing of fetal tissue (terminating the life of their babies) was a woman’s right. Our constitution no longer protects the unborn because they are not real people. They are just lifeless blobs of tissue.” By now, tears were flowing down his cheeks. I looked right into his eyes and said, “Your people, the Native Americans, and the African Americans should be the greatest defenders of the unborn on the planet. After all, you know what it’s like for society to redefine you so that they can destroy your races. But ironically, your races have the highest abortion rates in this country! Somebody is still trying to exterminate your people, and you don’t even realize it. The names have changed, but the plot remains the same!” Finally he couldn’t handle it anymore. He blurted out, “I have never heard anything like this before. I am hanging out with the wrong people. I have been deceived!

More profoundly, Nihilist "simplification" may be seen in the universal prestige today accorded the lowest order of knowledge, the scientific, as well as the simplistic ideas of men like Marx, Freud, and Darwin, which underlie virtually the whole of contemporary thought and life. We say "life," for it is important to see that the Nihilist history of our century has not been something imposed from without or above, or at least has not been predominantly this; it has rather presupposed, and drawn its nourishment from, a Nihilist soil that has long been preparing in the hearts of the people. It is precisely from the Nihilism of the commonplace, from the everyday Nihilism revealed in the life and thought and aspiration of the people, that all the terrible events of our century have sprung. The world-view of Hitler is very instructive in this regard, for in him the most extreme and monstrous Nihilism rested upon the foundation of a quite unexceptional and even typical Realism. He shared the common faith in "science," "progress," and "enlightenment" (though not, of course, in "democracy"), together with a practical materialism that scorned all theology, metaphysics, and any thought or action concerned with any other world than the "here and now," priding himself on the fact that he had "the gift of reducing all problems to their simplest foundations." He had a crude worship of efficiency and utility that freely tolerated "birth control", laughed at the institution of marriage as a mere legalization of a sexual impulse that should be "free", welcomed sterilization of the unfit, despised "unproductive elements" such as monks, saw nothing in the cremation of the dead but a "practical" question and did not even hesitate to put the ashes, or the skin and fat, of the dead to "productive use." He possessed the quasi-anarchist distrust of sacred and venerable institutions, in particular the Church with its "superstitions" and all its "outmoded" laws and ceremonies. He had a naive trust in the "natural mom, the "healthy animal" who scorns the Christian virtues--virginity in particular--that impede the "natural functioning" of the body. He took a simple-minded delight in modern conveniences and machines, and especially in the automobile and the sense of speed and "freedom" it affords. There is very little of this crude Weltanschauung that is not shared, to some degree, by the multitudes today, especially among the young, who feel themselves "enlightened" and "liberated," very little that is not typically "modern.

Style is not how you write. It is how you do not write like anyone else. * * * How do you know if you're a writer? Write something everyday for two weeks, then stop, if you can. If you can't, you're a writer. And no one, no matter how hard they may try, will ever be able to stop you from following your writing dreams. * * * You can find your writer's voice by simply listening to that little Muse inside that says in a low, soft whisper, "Listen to this... * * * Enter the writing process with a childlike sense of wonder and discovery. Let it surprise you. * * * Poems for children help them celebrate the joy and wonder of their world. Humorous poems tickle the funny bone of their imaginations. * * * There are many fine poets writing for children today. The greatest reward for each of us is in knowing that our efforts might stir the minds and hearts of young readers with a vision and wonder of the world and themselves that may be new to them or reveal something already familiar in new and enlightening ways. * * * The path to inspiration starts Beyond the trails we’ve known; Each writer’s block is not a rock, But just a stepping stone. * * * When you write for children, don't write for children. Write from the child in you. * * * Poems look at the world from the inside out. * * * The act of writing brings with it a sense of discovery, of discovering on the page something you didn't know you knew until you wrote it. * * * The answer to the artist Comes quicker than a blink Though initial inspiration Is not what you might think. The Muse is full of magic, Though her vision’s sometimes dim; The artist does not choose the work, It is the work that chooses him. * * * Poem-Making 101. Poetry shows. Prose tells. Choose precise, concrete words. Remove prose from your poems. Use images that evoke the senses. Avoid the abstract, the verbose, the overstated. Trust the poem to take you where it wants to go. Follow it closely, recording its path with imagery. * * * What's a Poem? A whisper, a shout, thoughts turned inside out. A laugh, a sigh, an echo passing by. A rhythm, a rhyme, a moment caught in time. A moon, a star, a glimpse of who you are. * * * A poem is a little path That leads you through the trees. It takes you to the cliffs and shores, To anywhere you please. Follow it and trust your way With mind and heart as one, And when the journey’s over, You’ll find you’ve just begun. * * * A poem is a spider web Spun with words of wonder, Woven lace held in place By whispers made of thunder. * * * A poem is a busy bee Buzzing in your head. His hive is full of hidden thoughts Waiting to be said. His honey comes from your ideas That he makes into rhyme. He flies around looking for What goes on in your mind. When it is time to let him out To make some poetry, He gathers up your secret thoughts And then he sets them free.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

My concern with democracy is highly specific. It begins in observing the remarkable fact that, while democracy means a government accountable to the electorate, our rulers now make us accountable to them. Most Western governments hate me smoking, or eating the wrong kind of food, or hunting foxes, or drinking too much, and these are merely the surface disapprovals, the ones that provoke legislation or public campaigns. We also borrow too much money for our personal pleasures, and many of us are very bad parents. Ministers of state have been known to instruct us in elementary matters, such as the importance of reading stories to our children. Again, many of us have unsound views about people of other races, cultures, or religions, and the distribution of our friends does not always correspond, as governments think that it ought, to the cultural diversity of our society. We must face up to the grim fact that the rulers we elect are losing patience with us. No philosopher can contemplate this interesting situation without beginning to reflect on what it can mean. The gap between political realities and their public face is so great that the term “paradox” tends to crop up from sentence to sentence. Our rulers are theoretically “our” representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regrettable, but they are vices, and left alone, they will soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults to the churches. But democratic citizenship in the twenty-first century means receiving a stream of improving “messages” from politicians. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority—they are intolerable when they mount the pulpit. Nor should we be in any doubt that nationalizing the moral life is the first step towards totalitarianism. We might perhaps be more tolerant of rulers turning preachers if they were moral giants. But what citizen looks at the government today thinking how wise and virtuous it is? Public respect for politicians has long been declining, even as the population at large has been seduced into demanding political solutions to social problems. To demand help from officials we rather despise argues for a notable lack of logic in the demos. The statesmen of eras past have been replaced by a set of barely competent social workers eager to take over the risks of our everyday life. The electorates of earlier times would have responded to politicians seeking to bribe us with such promises with derision. Today, the demos votes for them.